Sirkiband Hindu

A tradition of the community itself says that their ancestors were of Rajput origin, linked to the Rathore lineage. According to this account, a prince named Jaimal, defeated by the Mughals, took refuge in the forest, and his descendants began making straw mats to survive.

Whatever the historical weight of this narrative, it shows how the people understand themselves: heirs of a fall and of a new beginning, keepers of a trade that has crossed centuries. Over time, the community organized itself into groups that intermarry and into well-defined clans, and it was officially recognized as a Scheduled Caste in the state of Haryana.

Life revolves around manual work. Many still make objects of straw and grass, and a growing number have moved to the cities of Haryana, where they work as day laborers. Income is often uncertain, and families depend on one another to get through hard times.

The diet is largely vegetarian, with wheat as its base, and social life is organized around the family and the clan. Marriage is a matter for the whole community, and the gotras make sure that unions respect the inherited rules. The main clans vary by region: in Haryana names such as Athwal and Kilala appear, and in Punjab, Chauhan and Labana. These are bonds that give each family a place and a memory.

The faith is Hindu, lived in a close and everyday way, with customs similar to those of other Hindus in Haryana. Among the community’s main devotions are Gugga Pir and Shitala Mata, associated with protection from disease and danger, and many families turn to them seeking blessing for their children and their home.

Religion is not only a personal belief: it is a family inheritance and a sign of belonging to the group. Following the same rites and festivals is part of what it means to be Sirkiband, and so any change of faith is felt as a separation from the community. A small portion, in Punjab, now follows Sikh traditions.

Hindi, the language most spoken by the people, has the complete Bible, as well as the New Testament and portions published long ago. The material is also available in digital format and in apps. Even so, reading is uncommon, since schooling is usually low. For this reason, the Word reaches them best when it is heard: audio recordings, told Bible stories and conversations within the family are more natural paths for this people.

For the Sirkiband, being Hindu and belonging to the community go together, and leaving the family’s religion can mean separation from relatives and from the clan. There is also social pressure against those who change faith. Added to this is the reality of a historically marginalized caste: many are distrustful of any proposal that comes from outside. Low schooling makes access to written Scripture difficult, and clear Christian witnesses who reach them in a close way and in their own language are rare.

Their livelihood is fragile: the traditional trade earns little and daily work in the cities brings instability. There is a need for education, for dignified opportunities and for recognition for a people who carry the weight of being so often forgotten.

Spiritually, they need to encounter Jesus in an understandable way, in their language and in oral form. When someone believes, they need a welcoming community that sustains them and helps them grow in faith without having to abandon their own family and their own identity.